καὶ ἐν πᾶσιν Χριστός. ^{12}ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ
12–15. ‘Therefore, as the elect of God, as a people consecrated to His
service and specially endowed with His love, array yourselves in hearts
of compassion, in kindliness and humility, in a gentle and yielding
spirit. Bear with one another: forgive freely among yourselves. As your
Master forgave you His servants, so ought ye to forgive your
fellow-servants. And over all these robe yourselves in love; for this is
the garment which binds together all the graces of perfection. And let
the one supreme umpire in your hearts, the one referee amidst all your
difficulties, be the peace of Christ, which is the destined goal of your
Christian calling, in which is realised the unity belonging to members
of one body. Lastly of all; show your gratitude by your thanksgiving.’
12. ἐνδύσασθε οὖν] ‘_Put on therefore_’, as men to whom Christ has
become all in all. The incidental mention of Christ as superseding all
other relations gives occasion to this argumentative οὖν: comp. iii. 1,
5.
ὡς ἐκλεκτοὶ τοῦ Θεοῦ] ‘_as elect ones of God._’ Comp. Rom. viii. 33,
Tit. i. 1. In the Gospels κλητοί and ἐκλεκτοί are distinguished as an
outer and an inner circle (Matt. xxii. 14 πολλοὶ γάρ εἰσιν κλητοί,
ὀλίγοι δὲ ἐκλεκτοί), κλητοί being those summoned to the privileges of
the Gospel and ἐκλεκτοί those appointed to final salvation (Matt. xxiv.
22, 24, 31, Mark xiii. 20, 22, 27, Luke xviii. 7). But in St Paul no
such distinction can be traced. With him the two terms seem to be
coextensive, as two aspects of the same process, κλητοί having special
reference to the goal and ἐκλεκτοί to the starting-point. The same
persons are ‘called’ to Christ, and ‘chosen out’ from the world. Thus in
1 Thess. i. 4 εἰδότες τὴν ἐκλογὴν ὑμῶν κ.τ.λ. the word clearly denotes
election to Church-membership. Thus also in 2 Tim. ii. 10, where St Paul
says that he endures all things διὰ τοὺς ἐκλεκτούς, adding ἵνα καὶ αὐτὸι
σωτηρίας τύχωσιν κ.τ.λ., the uncertainty implied in these last words
clearly shows that election to final salvation is not meant. In the same
sense he speaks of an individual Christian as ‘elect’, Rom. xvi. 13. And
again in 1 Cor. i. 26, 27 βλέπετε τὴν κλῆσιν ὑμῶν ... τὰ μῶρα τοῦ κόσμου
ἐξελέξατο, the words appear as synonymes. The same is also the usage of
St Peter. Thus in an opening salutation he addresses whole Christian
communities as ἐκλεκτοί (1 Pet. i. 1; comp. v. 13 ἡ συνεκλεκτὴ ἐν
Βαβυλῶνι, i.e. probably ἐκκλησία), as St Paul under similar
circumstances (Rom. i. 6, 7, 1 Cor. i. 2) designates them κλητοί; and in
another passage (2 Pet. i. 10) he appeals to his readers to make their
κλῆσις and ἐκλογή sure. The use of ἐκλεκτός in 2 Joh. 1. 13 is
apparently the same; and in Apoc. xvii. 14 οἱ μετ’ αὐτοῦ κλητοὶ καὶ
ἐκλεκτοὶ καὶ πιστοί this is also the case, as we may infer from the
addition of πιστοί, which points to those who have been _true_ to their
‘calling and election’. Thus the Gospels stand alone in this respect. In
fact ἐκλογή denotes election by God not only to final salvation, but to
_any_ special privilege or work, whether it be (1) Church-membership, as
in the passages cited from the epistles; or (2) The work of preaching,
as when St Paul (Acts ix. 15) is called σκεῦος ἐκλογῆς, the object of
the ‘election’ being defined in the words following, τοῦ βαστάσαι τὸ
ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων κ.τ.λ.; or (3) The
Messiahship, 1 Pet. ii. 4, 6; or (4) The fatherhood of the chosen
people, as in the case of Isaac and Jacob, Rom. ix. 11; or (5) The
faithful remnant under the theocracy, Rom. xi. 5, 7, 28. This last
application presents the closest analogy to the idea of final salvation:
but even here St Paul treats κλῆσις and ἐκλογή as coextensive, Rom. xi.
28, 29 κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· ἀμεταμέλητα γὰρ τὰ
χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ.
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